By Rahel Jaeggi

The Hegelian-Marxist proposal of alienation fell out of style through the post-metaphysical rejection of humanism and essentialist perspectives of human nature. during this ebook Jaeggi attracts on phenomenological analyses grounded in glossy conceptions of company, besides contemporary paintings within the analytical culture, to reconceive of alienation because the absence of a significant courting to oneself and others, which manifests itself in emotions of helplessness and the despondent popularity of ossified social roles and expectations.

A revived method of alienation is helping serious social conception interact with phenomena, equivalent to meaninglessness, isolation, and indifference, that have wide implications for problems with justice. through severing alienation's hyperlink to a frustrating belief of human essence whereas preserving its social-philosophical content material, Jaeggi presents assets for a renewed critique of social pathologies, a much-neglected hindrance in modern liberal political philosophy. Her paintings revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, putting them in discussion with Thomas Nagel, Bernard Williams, and Charles Taylor.

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Extra resources for Alienation (New Directions in Critical Theory)

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At the same time, alienated labor is also characterized by—as a counterpart to the product’s fragmentation—the fragmentation and impoverishment of laboring activity. , and transforms her into a spiritual and physical monstrosity” (as he says in his “Comments on James Mill”). Alienation from others, from the world of social relations of cooperation, also reflects these two dimensions: in alienated labor the worker has no control over what she, together with others, does. ”6 It is interesting and of great importance for his theory that Marx denounces not only the instrumentalization of the worker by the owner of her labor power but also the instrumental relation to herself that the worker acquires through it.

On the one hand, Rousseau (and especially “Rousseaueanism”) represents the continually recurring form of alienation critique that turns away from the “universal” and, embracing an ideal of unfalsified nature or primitive self-sufficiency, regards sociality and social institutions as inherently alienated. On the other hand, he is the inspiration not only for the Kantian idea of autonomy but also for Hegel’s conception of the social character of freedom. 2. ” Although for him, too, modernity is characterized by alienation—the fragmentation of modern consciousness, the coming apart of “particular” and “universal” in relationships within a civil society threatened by disintegration—he locates the core of the problem in the cleavage between individual and society rather than in the individual’s loss of self through society.

That I have “my own Being to be” means that I do not simply exist as any object could be (present-at-hand); rather, I must lead my life, carry it out myself. ” Against this backdrop it is possible to characterize more precisely two aspects of self-alienation that can be formulated in Heidegger’s vocabulary: alienation means both making oneself into a thing and adapting oneself to others in what one does. In the one case someone fails to apprehend that she leads her life; in the other, that she herself has to lead it.

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